It has been adorned for people. The adornment is Allah, glorified and exalted is He. [Mahamud said: "The adornment is Allah, the Most High..." Ahmad said: The adornment for desires is used and it refers to creating love for them in the hearts. In this sense, it is truly attributed to Allah, the Most High, because there is no creator except Him, the creator of everything, whether substance or an accident that exists in substance, love or otherwise. Mahamud in the religious sense first. The adornment is also used to mean urging to engage in desires and commanding them. In this regard, it is only attributed to Allah, the Most High, in urging some of the desires that are explicitly mentioned in the Shari'ah, such as marriage coupled with the intention of procreation and following the Sunnah in it and what is similar to it. As for the prohibited desires, their adornment in this second sense is attributed to the devil, as it is a manifestation of his whispering and beautifying it, elevating the status of commanding it and urging to engage in it. The words of Al-Hasan, may Allah be pleased with him, are understood in the context of the second meaning, not the first, for he would avoid attributing the creation of Allah to anyone other than Allah. Al-Zamakhshari often brings forth such ambiguous expressions, attributing them to the corrupt principles of the Qadarites. Be aware of this, and the one who says it is innocent of the righteous predecessors from what Al-Zamakhshari claims to quote from them, and Allah is the grantor of success. This is for trial, as His saying: "Indeed, We have made what is on the earth an adornment for it, in order to test them" indicates. This is supported by the reading of Mujahid: "Adorned for people," using the active participle. And from Al-Hasan: the devil. And Allah adorned it for them, for we do not know of anyone who condemned it more than its creator. The love of desires made the mentioned entities desires. [He resumed his speech] He said: "The mentioned entities are desires..." Ahmad said: He means to associate them with the category of: a man fasting and breaking his fast, where the meaning is placed in the position of the name for emphasis. The correct view is that it aims to diminish them, so he calls them desires, because desire is despised among the wise. It is condemned to follow it; it is a witness against oneself of being like an animal. And He said: "It has been adorned for people the love of desires," then he came with the interpretation, to first establish in the souls that the one who adorned them with love is nothing but desires, nothing else. Then he explains it with these categories, making it stronger to diminish them and more indicative of the condemnation of those who magnify them and become obsessed with them, preferring the pursuit of them over the pursuit of what is with Allah. A qintar is a large amount of money. It is said to be the fill of a bull's musk. And from Sa'id ibn Jubair: one hundred thousand dinars. Islam came on a day when there were in Mecca one hundred men who had amassed wealth. The word "al-Muqantarah" is built from the word qintar for emphasis, like saying: a thousand assembled. And "al-Musawwamah" means marked, from the mark. Or it could mean well-fed or tended. [The phrase "or well-fed or tended" is from Abu Su'ud. Or well-fed means complete in creation. In Al-Fakhr, Al-Qaffal said: The well-fed woman is the beautiful, well-ordered one.] And the livestock, the eight pairs, that mentioned is the provision of life. For those who are conscious of their Lord, there are gardens. This is an independent statement indicating what is better than that, as if to say: Do I guide you to a knowledgeable man? I have a man whose description is such and such. The lam may relate to good. And it is specific to the righteous, for they are the ones who benefit from it. "Gardens" is elevated on: it is gardens. And the reading of "gardens" in the genitive case is permissible as a substitute for good. And Allah is All-Seer of the servants, rewarding and punishing based on merit, or He is All-Seer of those who are conscious and their conditions, and for that reason He has prepared for them the gardens. "Those who say" is in the accusative as praise, or it is raised. The genitive case is permissible as an attribute of the righteous or of the servants. The waw in the middle of the attributes indicates that they have in each one of them. And the mention of the last third of the night is because they used to prioritize standing in prayer at night, and it is good to seek needs after it. "To Him ascend the good words, and the righteous deed raises it."

And from al-Hasan: They used to pray at the beginning of the night until it was the last part of the night, then they would engage in supplication and seeking forgiveness. This is their daytime, and this is their night.